THE POWER OF THE SERVICE OF ANOINTING

THE POWER OF THE SERVICE OF ANOINTING AND PRAYER

Vs. 16-18

 

 

lc. Preparation for the service of anointing should be made by confession of sin.

"Therefore" of R.V. indicates that the writer is relating what he is now saying to that which has proceeded. "Therefore confess your sins to one another."

This undoubtedly has reference to the sickness and the service being discussed; for he goes on to mention the healing. The very fact that James urges them to confess their sins to one another implies that this has to do with the local congregation; both elders and sick belonging to the congregation. This implies that the sins may be known by all and should therefore be faced personally and forsaken. This also implies that there should be a kindly love for the spiritual welfare of one another, as well as the physical.

Note: Anointing taken place after the confession and before the prayer is indi­cated by the order in verse 14. But once confession and anointing is finished then it is time for the prayer, of the elders.

2c. Prayer: for the sick one should now follow confession and anointing. This prayer which is the general word used for it in the N.T. and with emphasis upon worship and devotion, covers all the various aspects of prayer.

ld. The character of the prayer may be various. This prayer will be one of worship, intercession, child-like converse thanksgiving and petition.

2d. The continuity of this prayer is clearly marked by the present tense. This should be the habit and practice within the local church. It may include much praying for one man during the same sickness.

3d. The concern of this prayer is one another. "For" means in be­half of. In fact the word means that believers are not only desirous of bringing good to one another, but even entering in shielding each other.

4d. The consequence of this prayer is the general welfare of the sick. This includes not only the physical healing, which may be the occa­sion, but also the spiritual welfare which may be the cause. But if the sins are not the cause, then at least they are parallel with the physical.

3c. Proof that prayer is powerful is borne out by the following, 16b-18 id. The principle governing the exercise of prayer declares its power 16b. "The prayer of a righteous man, which is being wrought within, accom­plishes very much." This means that God is the one who is energizing within causing the righteous man to pray a prayer of worship, one according to his will, and one that is in line with his word (Phil. 2:13: And such a prayer will accomplish everything that is sought.

2d. The particular instances of such prayer serve to verify the principles vss. 17-18

le. The relevancy of these instances is set forth in the fact that Elijah was "a man of like passions as we are."

He was a man just as we are men; and he was a man with feelings and emotions just as we.

2e. The results of his two prayers guarantee the principle. The first prayer he prayed is recorded in 1 Kings 17:1-7. To be accurate no prayer is recorded, but it is implied, and the an­swer is given here in this passage. The second prayer (18) is recorded in 1 Kings 18:36-37 with the answer in 41-45

Our inability to find the exact words of the prayers need not disturb us, for James tells about them.